Lukas 15:26

15:26 So ¹  he called one of the slaves ²  and asked what was happening.

Lukas 5:32

5:32 I have not come ³  to call the righteous, but sinners to repentance.” ⁴ 

Lukas 6:46

6:46 “Why ⁵  do you call me ‘Lord, Lord,’ ⁶  and don’t do what I tell you? ⁷ 

Lukas 16:5

16:5 So ⁸  he contacted ⁹  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

Lukas 13:12

13:12 When ¹⁰  Jesus saw her, he called her to him ¹¹  and said, “Woman, ¹²  you are freed ¹³  from your infirmity.” ¹⁴ 

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹⁵  gave them ten minas, ¹⁶  and said to them, ‘Do business with these until I come back.’

Lukas 6:13

6:13 When ¹⁷  morning came, he called his disciples and chose twelve of them, whom he also named apostles: ¹⁸ 

Lukas 16:2

16:2 So ¹⁹  he called the manager ²⁰  in and said to him, ‘What is this I hear about you? ²¹  Turn in the account of your administration, ²²  because you can no longer be my manager.’

Lukas 15:9

15:9 Then ²³  when she has found it, she calls together her ²⁴  friends and neighbors, saying, ‘Rejoice ²⁵  with me, for I have found the coin ²⁶  that I had lost.’

Lukas 18:16

18:16 But Jesus called for the children, ²⁷  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ²⁸  belongs to such as these. ²⁹ 

Lukas 23:13

Jesus Brought Before the Crowd

23:13 Then ³⁰  Pilate called together the chief priests, the ³¹  rulers, and the people,

Lukas 19:15

19:15 When ³²  he returned after receiving the kingdom, he summoned ³³  these slaves to whom he had given the money. He wanted ³⁴  to know how much they had earned ³⁵  by trading.

Lukas 7:19

7:19 and sent them to Jesus ³⁶  to ask, ³⁷  “Are you the one who is to come, ³⁸  or should we look for another?”

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ³⁹  Jesus ⁴⁰  called ⁴¹  the twelve ⁴²  together, he gave them power and authority over all demons and to cure ⁴³  diseases,

Lukas 15:6

15:6 Returning ⁴⁴  home, he calls together ⁴⁵  his ⁴⁶  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ⁴⁷ 

Lukas 14:12

14:12 He ⁴⁸  said also to the man ⁴⁹  who had invited him, “When you host a dinner or a banquet, ⁵⁰  don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁵¹  Jesus ⁵²  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁵³  and everything that is written about the Son of Man by the prophets will be accomplished. ⁵⁴ 

Lukas 14:8

14:8 “When you are invited by someone to a wedding feast, ⁵⁵  do not take ⁵⁶  the place of honor, because a person more distinguished than you may have been invited by your host. ⁵⁷ 

Lukas 15:19

15:19 I am no longer worthy to be called your son; treat me ⁵⁸  like one of your hired workers.”’

Lukas 14:13

14:13 But when you host an elaborate meal, ⁵⁹  invite the poor, the crippled, ⁶⁰  the lame, and ⁶¹  the blind. ⁶² 

Lukas 14:17

14:17 At ⁶³  the time for the banquet ⁶⁴  he sent his slave ⁶⁵  to tell those who had been invited, ‘Come, because everything is now ready.’

Lukas 14:24

14:24 For I tell you, not one of those individuals ⁶⁶  who were invited ⁶⁷  will taste my banquet!’” ⁶⁸ 

Lukas 18:19

18:19 Jesus ⁶⁹  said to him, “Why do you call me good? ⁷⁰  No one is good except God alone.

Lukas 14:7

On Seeking Seats of Honor

14:7 Then ⁷¹  when Jesus ⁷²  noticed how the guests ⁷³  chose the places of honor, ⁷⁴  he told them a parable. He said to them,

Lukas 14:16

14:16 But Jesus ⁷⁵  said to him, “A man once gave a great banquet ⁷⁶  and invited ⁷⁷  many guests. ⁷⁸ 

Lukas 15:21

15:21 Then ⁷⁹  his son said to him, ‘Father, I have sinned against heaven ⁸⁰  and against you; I am no longer worthy to be called your son.’ ⁸¹ 

Lukas 8:54

8:54 But Jesus ⁸²  gently took her by the hand and said, ⁸³  “Child, get up.”

Lukas 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ⁸⁴  approaches he will say to you, ‘Friend, move up here to a better place.’ ⁸⁵  Then you will be honored in the presence of all who share the meal with you.

Lukas 14:9

14:9 So ⁸⁶  the host who invited both of you will come and say to you, ‘Give this man your place.’ Then, ashamed, ⁸⁷  you will begin to move to the least important ⁸⁸  place.

Lukas 22:3

22:3 Then ⁸⁹  Satan ⁹⁰  entered Judas, the one called Iscariot, who was one of the twelve. ⁹¹ 

Lukas 7:18

Jesus and John the Baptist

7:18 John’s ⁹²  disciples informed him about all these things. So ⁹³  John called ⁹⁴  two of his disciples

Lukas 1:36

1:36 “And look, ⁹⁵  your relative ⁹⁶  Elizabeth has also become pregnant with ⁹⁷  a son in her old age – although she was called barren, she is now in her sixth month! ⁹⁸ 

Lukas 1:76

1:76 And you, child, ⁹⁹  will be called the prophet ¹⁰⁰  of the Most High. ¹⁰¹ 

For you will go before ¹⁰²  the Lord to prepare his ways, ¹⁰³ 

Lukas 7:36

Jesus’ Anointing

7:36 Now one of the Pharisees ¹⁰⁴  asked Jesus ¹⁰⁵  to have dinner with him, so ¹⁰⁶  he went into the Pharisee’s house and took his place at the table. ¹⁰⁷ 

Lukas 9:38

9:38 Then ¹⁰⁸  a man from the crowd cried out, ¹⁰⁹  “Teacher, I beg you to look at ¹¹⁰  my son – he is my only child!

Lukas 22:25

22:25 So ¹¹¹  Jesus ¹¹²  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ¹¹³ 

Lukas 20:37

20:37 But even Moses revealed that the dead are raised ¹¹⁴  in the passage about the bush, ¹¹⁵  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ¹¹⁶ 

Lukas 5:7

5:7 So ¹¹⁷  they motioned ¹¹⁸  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ¹¹⁹ 

Lukas 14:4

14:4 But they remained silent. So ¹²⁰  Jesus ¹²¹  took hold of the man, ¹²²  healed him, and sent him away. ¹²³ 

Lukas 2:21

2:21 At ¹²⁴  the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel ¹²⁵  before he was conceived in the womb.

Lukas 9:54

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹²⁶  them?” ¹²⁷ 

Lukas 11:37

Rebuking the Pharisees and Experts in the Law

11:37 As he spoke, ¹²⁸  a Pharisee ¹²⁹  invited Jesus ¹³⁰  to have a meal with him, so he went in and took his place at the table. ¹³¹ 

Lukas 15:22

15:22 But the father said to his slaves, ¹³²  ‘Hurry! Bring the best robe, ¹³³  and put it on him! Put a ring on his finger ¹³⁴  and sandals ¹³⁵  on his feet!

Lukas 19:5

19:5 And when Jesus came to that place, he looked up ¹³⁶  and said to him, “Zacchaeus, come down quickly, ¹³⁷  because I must ¹³⁸  stay at your house today.” ¹³⁹ 

Lukas 7:39

7:39 Now when the Pharisee who had invited him saw this, ¹⁴⁰  he said to himself, “If this man were a prophet, ¹⁴¹  he would know who and what kind of woman ¹⁴²  this is who is touching him, that she is a sinner.”

[15:26]  ¹ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

[15:26]  ² tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

[5:32]  ³ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ⁴ sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

[6:46]  ⁵ tn Here δέ (de) has not been translated.

[6:46]  ⁶ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ⁷ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[16:5]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ⁹ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:12]  ¹⁰ tn The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[13:12]  ¹¹ tn The verb προσεφώνησεν (prosefwnhsen) has been translated as “called (her) to (him),” with the direct object (“her”) and the indirect object (“him”) both understood.

[13:12]  ¹² sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[13:12]  ¹³ tn Or “released.”

[13:12]  ¹⁴ tn Or “sickness.”

[19:13]  ¹⁵ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁶ sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[6:13]  ¹⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:13]  ¹⁸ sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).

[16:2]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁰ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²¹ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²² tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[15:9]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ²⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ²⁵ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ²⁶ tn Grk “drachma.”

[18:16]  ²⁷ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ²⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ²⁹ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[23:13]  ³⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ³¹ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[19:15]  ³² tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:15]  ³³ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ³⁴ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ³⁵ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[7:19]  ³⁶ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ³⁷ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ³⁸ sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[9:1]  ³⁹ tn Here δέ (de) has not been translated.

[9:1]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ⁴¹ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁴² tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁴³ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[15:6]  ⁴⁴ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁴⁵ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁴⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[20:44]  ⁴⁷ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[14:12]  ⁴⁸ tn Here δέ (de) has not been translated.

[14:12]  ⁴⁹ sn That is, the leader of the Pharisees (v. 1).

[14:12]  ⁵⁰ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

[18:31]  ⁵¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁵² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁵⁴ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[14:8]  ⁵⁵ tn Or “banquet.” This may not refer only to a wedding feast, because this term can have broader sense (note the usage in Esth 2:18; 9:22 LXX). However, this difference does not affect the point of the parable.

[14:8]  ⁵⁶ tn Grk “do not recline in the place of honor.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[14:8]  ⁵⁷ tn Grk “by him”; the referent (the host) has been specified in the translation for clarity.

[15:19]  ⁵⁸ tn Or “make me.” Here is a sign of total humility.

[14:13]  ⁵⁹ tn This term, δοχή (doch), is a third term for a meal (see v. 12) that could also be translated “banquet, feast.”

[14:13]  ⁶⁰ sn Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).

[14:13]  ⁶¹ tn Here “and” has been supplied between the last two elements in the series in keeping with English style.

[14:13]  ⁶² sn This list of needy is like Luke 7:22. See Deut 14:28-29; 16:11-14; 26:11-13.

[14:17]  ⁶³ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ⁶⁴ tn Or “dinner.”

[14:17]  ⁶⁵ tn See the note on the word “slave” in 7:2.

[14:24]  ⁶⁶ tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁶⁷ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁶⁸ tn Or “dinner.”

[18:19]  ⁶⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:19]  ⁷⁰ sn Jesus’ response, Why do you call me good?, was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.

[14:7]  ⁷¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:7]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:7]  ⁷³ tn Grk “those who were invited.”

[14:7]  ⁷⁴ tn Or “the best places.” The “places of honor” at the meal would be those closest to the host.

[14:16]  ⁷⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:16]  ⁷⁶ tn Or “dinner.”

[14:16]  ⁷⁷ sn Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).

[14:16]  ⁷⁸ tn The word “guests” is not in the Greek text but is implied.

[15:21]  ⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ⁸⁰ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ⁸¹ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[8:54]  ⁸² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁸³ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[14:10]  ⁸⁴ tn Grk “the one who invited you.”

[14:10]  ⁸⁵ tn Grk “Go up higher.” This means to move to a more important place.

[14:9]  ⁸⁶ tn Grk “host, and.” Here καί (kai) has been translated as “so” to indicate this action is a result of the situation described in the previous verse. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:9]  ⁸⁷ tn Or “then in disgrace”; Grk “with shame.” In this culture avoiding shame was important.

[14:9]  ⁸⁸ tn Grk “lowest place” (also in the repetition of the phrase in the next verse).

[22:3]  ⁸⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ⁹⁰ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ⁹¹ tn Grk “Iscariot, being of the number of the twelve.”

[7:18]  ⁹² tn Grk “And John’s.” Here καί (kai) has not been translated because of differences between Greek and English style. This is a reference to John the Baptist as the following context makes clear.

[7:18]  ⁹³ tn Here καί (kai) has been translated as “so” to indicate that John’s action was a result of the report he had heard.

[7:18]  ⁹⁴ tn Grk “And calling two of his disciples, John sent.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[1:36]  ⁹⁵ tn Grk “behold.”

[1:36]  ⁹⁶ tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.

[1:36]  ⁹⁷ tn Or “has conceived.”

[1:36]  ⁹⁸ tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.

[1:76]  ⁹⁹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ¹⁰⁰ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ¹⁰¹ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ¹⁰² tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ¹⁰³ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[1:76]  sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

[7:36]  ¹⁰⁴ sn See the note on Pharisees in 5:17.

[7:36]  ¹⁰⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:36]  ¹⁰⁶ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

[7:36]  ¹⁰⁷ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[9:38]  ¹⁰⁸ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:38]  ¹⁰⁹ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ¹¹⁰ tn This verb means “to have regard for”; see Luke 1:48.

[22:25]  ¹¹¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ¹¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ¹¹³ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[20:37]  ¹¹⁴ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ¹¹⁵ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ¹¹⁶ sn A quotation from Exod 3:6.

[5:7]  ¹¹⁷ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ¹¹⁸ tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ¹¹⁹ tn This infinitive conveys the idea that the boats were at the point of sinking.

[14:4]  ¹²⁰ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ healing the man was in response to their refusal to answer).

[14:4]  ¹²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:4]  ¹²² tn Grk “taking hold [of the man].” The participle ἐπιλαβόμενος (epilabomeno") has been taken as indicating attendant circumstance.

[14:4]  ¹²³ tn Or “and let him go.”

[2:21]  ¹²⁴ tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:21]  ¹²⁵ sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.

[9:54]  ¹²⁶ tn Or “destroy.”

[9:54]  ¹²⁷ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[11:37]  ¹²⁸ tn The use of the aorist infinitive here should probably be translated “as he spoke” rather than “while he was speaking” (see ExSyn 595). The Pharisee did not necessarily interrupt Jesus to issue the invitation.

[11:37]  ¹²⁹ sn See the note on Pharisees in 5:17.

[11:37]  ¹³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[11:37]  ¹³¹ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[15:22]  ¹³² tn See the note on the word “slave” in 7:2.

[15:22]  ¹³³ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹³⁴ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ¹³⁵ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[19:5]  ¹³⁶ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

[19:5]  ¹³⁷ tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

[19:5]  ¹³⁸ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

[19:5]  ¹³⁹ sn On today here and in v. 9, see the note on today in 2:11.

[7:39]  ¹⁴⁰ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ¹⁴¹ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ¹⁴² sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.